Acts of the Apostles 8:30-31;Hebrews 5:12;2 Peter 3:15-17;Proverbs 3:5-6;Acts of the Apostles 22:6-10;Acts of the Apostles 9:7;Acts of the Apostles 15:1-29 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary, Sacred Scripture Shortcuts
Acts of the Apostles 8:30-31
| Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing. | Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican. | Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view. | Sacred Scripture ShortcutsSacred Scripture Shortcuts — Over 1,600 bible verses that underlie Catholic teachings and practice, especially those that are disputed by non-Catholics or are otherwise controversial. |
| 1 And at that time there was raised a great persecution against the church which was at Jerusalem; and they were all dispersed through the countries of Judea, and Samaria, except the apostles. | Facta est autem in illa die persecutio magna in Ecclesia, quæ erat Ierosolymis, et omnes dispersi sunt per regiones Iudææ, et Samariæ præter Apostolos. | Were dispersed. During this great persecution of the Church, those who could not conceal themselves, were dispersed into different countries. Thus did the Almighty make use of the malice of his enemies, to the greater exaltation and glory of his own name. For those who fled, carried with them the light of the gospel, wherever they went. Tirinus. — They were burning torches, which communicated of their holy fire to every place, in which they were scattered. S. Aug. Serm. cxvi. — Thus was the gospel disseminated from Jerusalem into all Judea and Samaria. — And Samaria. Though our Saviour in his life time had forbid them to preach to the Samaritans, (Matt. x. 5.) they now knew that the time of that precept was past. Wi. | |
| 2 And devout men took order for Stephen's funeral, and made great mourning over him. | Curaverunt autem Stephanum viri timorati, et fecerunt planctum magnum super eum. | Took care. In an ancient work, which gives the history of the finding of S. Stephen's body, generally considered authentic, and printed at the end of the 7th vol. of S. Augustin's works, we find the following account. "Stephen having been stoned without the northern gate, lay there without burial one day and a night, according to the order of the Jewish rulers, that his body might become a prey to birds and beasts, but God did not suffer either to touch it." — "Then I, Gamaliel, compassionating these servants of Jesus Christ, and desiring to have some share in the faith and religion of this holy man, sent among the Jews some Christians who feared God, dwelling at Jerusalem, to take away privately the body, and bring it in my chariot to my country house, where it was deposited in my tomb towards the east, and we mourned over it for forty days," &c. It is an injury to pray for a martyr, who ought to assist us by his prayers. S. Aug. Serm. xvii. — We see great devotion used in burying his body, and four centuries afterwards, at the finding and translating thereof. Very many miracles were performed on that occasion, as S. Augustin witnesses in his work de Civitate Dei. l. xxii. c. 8. and Serm. de S. Steph. T. viii. | |
| 3 But Saul made havock of the church, entering in from house to house, and dragging away men and women, committed them to prison. | Saulus autem devastabat Ecclesiam per domos intrans, et trahens viros, ac mulieres, tradebat in custodiam. | ||
| 4 They therefore that were dispersed, went about preaching the word of God. | Igitur qui dispersi erant pertransibant, evangelizantes verbum Dei. | ||
| 5 And Philip going down to the city of Samaria, preached Christ unto them. | Philippus autem descendens in civitatem Samariæ, prædicabant illis Christum. | ||
| 6 And the people with one accord were attentive to those things which were said by Philip, hearing, and seeing the miracles which he did. | Intendebant autem turbæ his, quæ a Philippo dicebantur unanimiter audientes, et videntes signa quæ faciebat. | ||
| 7 For many of them who had unclean spirits, crying with a loud voice, went out. | Multi enim eorum, qui habebant spiritus immundos, clamantes voce magna exibant. Multi autem paralytici, et claudi curati sunt. | ||
| 8 And many, taken with the palsy, and that were lame, were healed. | Factum est ergo gaudium magnum in illa civitate. | ||
| 9 There was therefore great joy in that city. Now there was a certain man named Simon, who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one: | Vir autem quidam nomine Simon, qui ante fuerat in civitate magnus, seducens gentem Samariæ, dicens se esse aliquem magnum: | ||
| 10 To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great. | cui auscultabant omnes a minimo usque ad maximum, dicentes: Hic est virtus Dei, quæ vocatur magna. | This man is the power of God, which is called (that is, which is truly) great. Simon pretended to be God, and the great God. See S. Iræn. l. i. c. 20. | |
| 11 And they were attentive to him, because, for a long time, he had bewitched them with his magical practices. | Attendebant autem eum: propter quod multo tempore magiis suis dementasset eos. | He had bewitched them with his sorceries, [1] or magic: he had put them out of their wits, turned their heads, charmed them, stupefied them. Wi. | |
| 12 But when they had believed Philip preaching of the kingdom of God, in the name of Jesus Christ, they were baptized, both men and women. | Cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Iesu Christi baptizabantur viri, ac mulieres. | ||
| 13 Then Simon himself believed also; and being baptized, he adhered to Philip. And being astonished, wondered to see the signs and exceeding great miracles which were done. | Tunc Simon et ipse credidit: et cum baptizatus esset, adhærebat Philippo. Videns etiam signa, et virtutes maximas fieri, stupens admirabatur. | Simon himself believed. That is, pretended to believe, that he might obtain the power of speaking tongues, and working miracles, which was frequently imparted to the faithful at baptism. Menochius. — He was filled with pride and presumption, says S. Aug. He wished to imitate the prodigies of the apostles, but loved not their justice, nor the truth they preached. He entered into the Church, and desired baptism, not to obtain the grace of justification, but to have an occasion of extolling himself. He wished to walk in wonders above himself. In Psalm cxxx. | |
| 14 Now when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John. | Cum autem audissent Apostoli, qui erant Ierosolymis, quod recepisset Samaria verbum Dei, miserunt ad eos Petrum, et Ioannem: | ||
| 15 Who, when they were come, prayed for them, that they might receive the Holy Ghost. | Qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum sanctum: | The Holy Ghost, which the apostles came to give the Samaritan Neophytes, was not the spirit of grace, of justice, and of sanctity, for that they had received at baptism; but the spirit of strength, to confess with confidence and freedom the name of Jesus, and the supernatural and miraculous graces, usually at that time granted to the faithful, by the imposition of hands. Philip did not administer the sacrament, because he could not; he was not a bishop. Hence now in the Church, we see only the chief pastors do it, præcipuos et non alios videmus hoc facere. See S. Chrysost. hom. xviii. in Acta. — There is no mention here, it is true, of unction, but the most venerable antiquity clearly specifies it. S. Cyprian, in the third age, says: "it is moreover necessary, that he who has been baptized, should be anointed, that having received the chrism, that is, the unction, he may be the anointed of God." Ep. lxx. — In the next age, S. Pacianus writes: "Do you say that this (the power of remitting sins) was granted only to the apostles? Then I say, that they alone could baptize, and give the Holy Spirit, for to them alone was the command of doing it given. If, therefore, the right of conferring baptism, and of anointing, descended to their successors, to them also has come the power of binding and loosing." Ep. i. ad Sym. Bibl. Max. T. iv. p. 307. | |
| 16 For he was not as yet come upon any of them; but they were only baptized in the name of the Lord Jesus. | Nondum enim in quemquam illorum venerat, sed baptizati tantum erant in nomine Domini Iesu. | ||
| 17 Then they laid their hands upon them, and they received the Holy Ghost. | Tunc imponebant manus super illos, et accipiebant Spiritum sanctum. | They received the Holy Ghost. Not but that they had received the grace of the Holy Ghost at their baptism; but not that plentitude of grace, and those gifts, which they received from bishops in the sacrament of confirmation. This sacrament, as S. Chrys. observes,[2] S. Philip, the deacon, had not power to give. Wi. | |
| 18 And when Simon saw, that by the imposition of the hands of the apostles, the Holy Ghost was given, he offered them money, | Cum vidisset autem Simon quia per impositionem manus Apostolorum daretur Spiritus sanctus, obtulit eis pecuniam, | Simon . . . offered them money. From hence it is called the sin of simony, to but, sell, or give money for benefices, and spiritual things. It was vanity that made Simon desire this power. Wi. — Hence to give or receive money in exchange, or as a price for any spiritual good whatever, is justly esteemed sinful. It is called simony, from the name of the person, who was first engaged in this sin. A. — Simon acts the part of a tempter to the apostles, and wishes to draw them into prevarication, by offering money for what was above all price, and of what they were not the proprietors, but the dispensers. S. Clement. Rom. | |
| 19 Saying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him: | dicens: Date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum sanctum. Petrus autem dixit ad eum: | ||
| 20 Keep thy money to thyself, to perish with thee, because thou hast thought that the gift of God may be purchased with money. | Pecunia tua tecum sit in perditionem: quoniam donum Dei existimasti pecunia possideri. | May thy money perish with thee; or go with thee to perdition. This was a prophecy, says S. Chrys. of S. Peter who saw him incorrigible, and that he would not repent. Wi. | |
| 21 Thou hast no part nor lot in this matter. For thy heart is not right in the sight of God. | Non est tibi pars, neque sors in sermone isto. cor enim tuum non est rectum coram Deo. | Nor lot in this matter. Lit. in this saying. Wi. | |
| 22 Do penance therefore for this thy wickedness; and pray to God, that perhaps this thought of thy heart may be forgiven thee. | Pœnitentiam itaque age ab hac nequitia tua: et roga Deum, si forte remittatur tibi hæc cogitatio cordis tui. | That perhaps this thought of thy heart may be forgiven thee. The word perhaps, as the interpreters commonly observe on this and other places, many times does not imply any doubt or uncertainty. There could be no doubt, says S. Chrys. only as to his repenting: if he repented, it is certain he would find remission of his sins. Wi. — S. Augustin (ep. cviii.) understands the text, μετανοησον απο , &c. of penance done for heinous offences in the primitive Church, and teaches us to translate it thus, as it is in the Vulg. both here and 2 Cor. xii. 21. Apoc. ix. 21. and adds, that very good men do daily penance for venial sins, by fasting, prayer, and alms. | |
| 23 For I see thou art in the gall of bitterness, and in the bonds of iniquity. | In felle enim amaritudinis, et obligatione iniquitatis video te esse. | In the gall of bitterness. In the bitter gall of hypocrisy, in the bonds, fetters, and chains of sin and iniquity. Wi. | |
| 24 Then Simon answering, said: Pray you for me to the Lord, that none of these things which you have spoken may come upon me. | Respondens autem Simon, dixit: Precamini vos pro me ad Dominum, ut nihil veniat super me horum, quæ dixistis. | Pray . . . for me. Instead of following the advice of S. Peter, he begs them to pray, not that God would touch his heart, and give him repentance; but that the evils might not fall upon him. In this he is a true model of false penitents, who hate not the sin, but fear the punishment, which is the consequence of it. He afterwards left the East, and went to Rome, under the reign of Claudius. SS. Justin, Irenæus, and others say, the senate adored him as a divinity. Having undertaken to fly in the air, in the presence of the emperor and senate, when he had raised himself to a certain height, he was brought down by the prayers of SS. Peter and Paul, and died a few days after, of the wounds he received by the fall. Calmet. — See also Euseb. Theod. S. Aug. &c. | |
| 25 And they indeed having testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel to many countries of the Samaritans. | Et illi quidem testificati, et locuti verbum Domini, redibant Ierosolymam, et multis regionibus Samaritanorum evangelizabant. | ||
| 26 Now an angel of the Lord spoke to Philip, saying: Arise, go towards the south, to the way that goeth down from Jerusalem into Gaza: this is desert. | Angelus autem Domini locutus est ad Philippum, dicens: Surge, et vade contra meridianum ad viam, quæ descendit ab Ierusalem in Gazam: hæc est deserta. | This is desert. In construction, whether we regard the Latin or Greek, to be desert, may either agree to the way leading to Gaza, or the city itself, which formerly had been almost destroyed. Wi. — To the site of old Gaza, which was then a desert; above which was built the new Gaza, nearer the sea. V. — Beza frequently makes very free with S. Luke, and in his annotations, an. 1556, says the text is wrong; it cannot be so. | |
| 27 And rising up, he went. And behold a man of Ethiopia, an eunuch, of great authority under Candace the queen of the Ethiopians, who had charge over all her treasures, had come to Jerusalem to adore. | Et surgens abiit. Et ecce vir Æthiops, eunuchus, potens Candacis Reginæ Æthiopum, qui erat super omnes gazas eius: venerat adorare in Ierusalem: | An eunuch. It is likely a proselyte converted to the Jewish religion. He shews his zeal and devotion, says S. Chrys. not only by coming to Jerusalem, but by reading the prophets in his chariot. Wi. | |
| 28 And he was returning, sitting in this chariot, and reading Isaias the prophet. | et revertebatur sedens super currum suum, legensque Isaiam prophetam. | ||
| 29 And the Spirit said to Philip: Go near, and join thyself to this chariot. | Dixit autem Spiritus Philippo: Accede, et adiunge te ad currum istum. | ||
| 30 And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest? | Accurrens autem Philippus, audivit eum legentem Isaiam prophetam, et dixit: Putasne intelligis quæ legis? | ||
| 31 Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him. | Qui ait: Et quomodo possum, si non aliquis ostenderit mihi? Rogavitque Philippum ut ascenderet, et sederet secum. | How can I, unless some one shew me, [3] or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of S. John. Wi. — It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. Grotius, hic. — S. Jerom, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; tunc aperuit illis sensum ut intelligerent scripturas. Lu. xxiv. 45. | |
| 32 And the place of the scripture which he was reading was this: He was led as a sheep to the slaughter; and like a lamb without voice before his shearer, so openeth he not his mouth. | Locus autem Scripturæ, quem legebat, erat hic: Tamquam ovis ad occisionem ductus est: et sicus agnus coram tondente se, sine voce, sic non aperuit os suum. | As a sheep, or a lamb, &c. The eunuch, by divine Providence, was now reading the 53d chap. of Isaias, which is of Christ, and his sufferings. — In humility his judgment was taken away. The sense seems to be, that Christ having humbled himself, so as to undergo an unjust judgment, or condemnation to die on the cross, hath been again raised from the dead, and delivered from that judgment by his glorious resurrection, and ascension. Wi. | |
| 33 In humility his judgment was taken away. His generation who shall declare, for his life shall be taken from the earth? | In humilitate iudicium eius sublatum est. Generationem eius quis enarrabit, quoniam tolletur de terra vita eius? | ||
| 34 And the eunuch answering Philip, said: I beseech thee, of whom doth the prophet speak this? of himself, or of some other man? | Respondens autem eunuchus Philippo, dixit: Obsecro te, de quo Propheta dicit hoc? de se, an de alio aliquo? | ||
| 35 Then Philip, opening his mouth, and beginning at this scripture, preached unto him Jesus. | Aperiens autem Philippus os suum, et incipiens a Scriptura ista, evangelizavit illi Iesum. | ||
| 36 And as they went on their way, they came to a certain water; and the eunuch said: See, here is water: what doth hinder me from being baptized? | Et dum irent per viam, venerunt ad quamdam aquam: et ait Eunuchus: Ecce aqua, quid prohibet me baptizari? | Here is water. This shews, that baptism is to be given with water. Wi. | |
| 37 And Philip said: If thou believest with all thy heart, thou mayest. And he answering, said: I believe that Jesus Christ is the Son of God. | Dixit autem Philippus: Si credis ex toto corde, licet. Et respondens ait: Credo, Filium Dei esse Iesum Christum. | If thou believest, &c. The Scripture many times mentions one disposition, when others no less necessary are supposed, as here a sorrow for sins, a firm hope, love of God, &c. Wi. — Faith is thus seen to be a necessary predisposition in the adult, for the reception of baptism. They must answer for themselves; but infants are baptized in the faith of the Church. Their sponsors, who receive them from the font, answer for them. D. Diony. Carthus. — And as the defilement was not personal, but that of others, so are they purified by the faith of others. | |
| 38 And he commanded the chariot to stand still; and they went down into the water, both Philip and the eunuch: and he baptized him. | Et iussit stare currum: et descenderunt uterque in aquam, Philippus et Eunuchus, et baptizavit eum. | We are not to suppose that in the administration of the sacraments in the primitive Church, nothing more was done than what we read, totidem litteris, in the Scripture. S. Augustin answers this, when he says: "insomuch that he saith, Philip baptized him, he would have it understood, that all things were done, which though in the Scripture, for brevity sake, they are not mentioned, yet by order of tradition we know were to be done." | |
| 39 And when they were come up out of the water, the Spirit of the Lord took away Philip; and the eunuch saw him no more. And he went on his way rejoicing. | Cum autem ascendissent de aqua, Spiritus Domini rapuit Philippum, et amplius non vidit eum Eunuchus. Ibat autem per viam suam gaudens. | ||
| 40 But Philip was found in Azotus; and passing through, he preached the gospel to all the cities, till he came to Caesarea. | Philippus autem inventus est in Azoto, et pertransiens evangelizabat civitatibus cunctis, donec veniret Cæsaream. |
Footnotes: Acts of the Apostles 8
Hebrews 5:12
| 1 For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: | Omnis namque Pontifex ex hominibus assumptus, pro hominibus constituitur in iis, quæ sunt ad Deum, ut offerat dona, et sacrificia pro peccatis: | Every high priest. He speaks first of the office of priests in general, before he speaks of Christ's priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says S. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. Wi. — The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. "This sacrifice of the Eucharist," says S. Austin, "has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice." l. 10. c. xx. de Civit. Dei. As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second C. of Carthage, can. 3. S. Jerom upon the Prov. c. xi. S. Ambrose, l. 2. ep. 14. Missam facere cœpi; I began to say mass. It was introduced into this country with Christianity itself. See V. Bede's history, c. xxvii. & b. 4. c. xiv. | |
| 2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity. | qui condolere possit iis, qui ignorant, et errant: quoniam et ipse circumdatus est infirmitate: | ||
| 3 And therefore he ought, as for the people, so also for himself, to offer for sins. | et propterea debet, quemadmodum pro populo, ita etiam et pro semetipso offerre pro peccatis. | ||
| 4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was. | Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron. | See in 3 Kings xiii. 2 Paralip. xxvi. and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, "he that is appointed to be a bishop or priest, needeth no consecration:" words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2d ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22. 1 Tim. iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. l. 1. c. xxvii. Ed. Val. | |
| 5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son, this day have I begotten thee. | Sic et Christus non semetipsum clarificavit ut pontifex fieret: sed qui locutus est ad eum: Filius meus es tu, ego hodie genui te. | So also Christ, as man, did not glorify himself, by assuming this dignity of high priest, but had it conferred upon him by the divine decrees of his eternal Father, who said to him: Thou art my Son, and thou art a priest forever, &c. Wi. | |
| 6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech. | Quemadmodum et in alio loco dicit: Tu es sacerdos in æternum, secundum ordinem Melchisedech. | Some may perhaps wonder why S. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the bloody sacrifice on the cross, they could not be supposed to understand the unbloody sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Gen. xiv. 18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clemens Alex. l. 4. Strom. c. viii. S. Cyp. l. 2. ep. 3. ad Cæul. Euseb. of Cæsar. l. 5. Dem. Evang. c. iii. S. Jerom ad Marcel. S. Aug. ep. 95. ad Inn. Pap. S. Amb. Epip. Chrys. &c. apud Bellarm. l. 1. de missa. c. vi. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called a priest forever according to the order of Melchisedech. For the different orders of priests are chiefly distinguished by their sacrifice; (see v. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See S. Aug. l. 16. de Civitat. Dei. c. xxii. | |
| 7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence. | Qui in diebus carnis suæ preces, supplicationesque ad eum, qui possit illum salvum facere a morte cum clamore valido, et lacrymis offerens, exauditus est pro sua reverentia: | Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence. [1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. S. Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, S. Chrys. on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and S. Chrys. hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always hearest me. Jo. xi. 42. He was heard as to all that he asked with an absolute will, either for himself or his Church. Wi. — What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. Menochius. | |
| 8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered: | Et quidem cum esset Filius Dei, didicit ex iis, quæ passus est, obedientiam: | He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. Wi. | |
| 9 And being consummated, he became, to all that obey him, the cause of eternal salvation. | et consummatus, factus est omnibus obtemperantibus sibi, causa salutis æternæ, | And being consummated, or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. Wi. | |
| 10 Called by God a high priest according to the order of Melchisedech. | appellatus a Deo pontifex iuxta ordinem Melchisedech. | There is but one eternal Pontiff, one universal Priest given by God all others are his vicars, but not successors, whom he associates to his priesthood, to continue those same functions on earth which he himself exercises in heaven, and which had been prefigured in Melchisedech. | |
| 11 Of whom we have much to say, and hard to be intelligibly uttered: because you are become weak to hear. | De quo nobis grandis sermo, et ininterpretabilis ad dicendum: quoniam imbecilles facti estis ad audiendum. | Of whom, i.e. of his high priesthood, according to the order of Melchisedech, we have mighty things to say, and very hard to be expounded or understood by you, at least many of you, who, though you ought to be masters after the gospel hath been so long preached, and even by the apostles of Christ, yet you are weak as to understanding it; (the Greek also signifies slothful and negligent) you stand in need of being taught the first elements and principles of the Christian faith, like children, who are rather to be fed with milk than with more solid meats. How many are there now in the like condition, who are for reading and expounding all the holy Scriptures according to their own way of thinking? Wi. | |
| 12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk, and not of strong meat. | Etenim cum deberetis magistri esse propter tempus: rursum indigetis ut vos doceamini quæ sint elementa exordii sermonum Dei: et facti estis quibus lacte opus sit, non solido cibo. | ||
| 13 For every one that is a partaker of milk, is unskillful in the word of justice: for he is a little child. | Omnis enim, qui lactis est particeps, expers est sermonis iustitiæ, parvulus enim est. | ||
| 14 But strong meat is for the perfect; for them who by custom have their senses exercised to the discerning of good and evil. | Perfectorum autem est solidus cibus: eorum, qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali. |
Footnotes: Hebrews 5
2 Peter 3:15-17
| 1 Behold this second epistle I write to you, my dearly beloved, in which I stir up by way of admonition your sincere mind: | Hanc ecce vobis, charissimi, secundam scribo epistolam, in quibus vestram excito in commonitione sinceram mentem: | ||
| 2 That you may be mindful of those words which I told you before from the holy prophets, and of your apostles, of the precepts of the Lord and Saviour. | ut memores sitis eorum, quæ prædixi verborum a sanctis Prophetis, et Apostolorum vestrorum, præceptorum Domini et Salvatoris. | ||
| 3 Knowing this first, that in the last days there shall come deceitful scoffers, walking after their own lusts, | hoc primum scientes, quod venient in novissimis diebus in deceptione illusores, iuxta proprias concupiscentias ambulantes, | Scoffers [1] with deceit, (such as make a jest of all revealed religion) walking according to their own lusts, as if they might indulge themselves in every thing which their inclinations prompt them to, saying: where is his promise, or his coming? They have no belief nor regard for what has been revealed concerning the coming of Christ to judge every one, to reward the good, and punish the wicked. Such were the Sadducees, who believe not the immortality of the soul, nor the resurrection; such were at all times those atheistical men, who endeavoured to persuade themselves that all religion is no more than a human and politic invention; of this number are they who some in our days call free-thinkers. S. Peter here gives us the words of these unbelieving libertines, whom he calls scoffers: where, they say, is his promise? those pretended promises of God, those predictions and menaces in the Scriptures? what appearance of Christ's coming to judge the world? for, since the Fathers slept, ever since the death of the patriarchs and prophets, all things continue. Wi. | |
| 4 Saying: Where is his promise or his coming? for since the time that the fathers slept, all things continue as they were from the beginning of the creation. | dicentes: Ubi est promissio, aut adventus eius? ex quo enim patres dormierunt, omnia sic perseverant ab initio creaturæ. | ||
| 5 For this they are wilfully ignorant of, that the heavens were before, and the earth out of water, and through water, consisting by the word of God. | Latet enim eos hoc volentes, quod cæli erant prius, et terra, de aqua, et per aquam consistens Dei verbo: | For this they are wilfully ignorant of. The ignorance of these unbelievers is wilful and inexcusable, when they question the existence of a Supreme Being, of a future state, wherein God will reward the good and punish the wicked; when they laugh at all the miracles, and all the extraordinary effects of God's power and justice, such as was the general flood or deluge, by which God destroyed the wicked by an inundation of waters. And as our blessed Saviour said of those, who would not believe in the days of Noe, "They were eating and drinking, marrying, and giving in marriage, . . . and they knew not till the flood came, and took them all away: so shall also the coming of the Son of man be." Mat. xxiv. 38, 39. Wi. | |
| 6 Whereby the world that then was, being overflowed with water, perished. | per quæ, ille tunc mundus aqua inundatus periit. | ||
| 7 But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of the ungodly men. | Cæli autem, qui nunc sunt, et terra eodem verbo repositi sunt, igni reservati in diem iudicii, et perditionis impiorum hominum. | ||
| 8 But of this one thing be not ignorant, my beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. | Unum vero hoc non lateat vos, charissimi, quia unus dies apud Dominum sicut mille anni, et mille anni sicut dies unus. | ||
| 9 The Lord delayeth not his promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance. | Non tardat Dominus promissionem suam, sicut quidam existimant: sed patienter agit propter vos, nolens aliquos perire, sed omnes ad pœnitentiam reverti. | ||
| 10 But the day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, and the elements shall be melted with heat, and the earth and the works which are in it, shall be burnt up. | Adveniet autem dies Domini ut fur: in quo cæli magno impetu transient, elementa vero calore solventur, terra autem et quæ in ipsa sunt opera, exurentur. | The heavens, &c. He puts the faithful in mind not to regard these profane scoffers, but to be convinced of the truths revealed, and that the world shall be destroyed a second time by fire. Reflect that the time of this life, and all the time that this world shall last, is nothing to eternity, which has no parts, no beginning, nor end; so that in the sight of God, who is eternal, a thousand years are no more to be regarded than one day, or one moment. The long time that hath hitherto passed, must not make you think that God is slack as to his promises, or that they shall not infallibly come to pass at the time and moment appointed by his divine providence. God's infinite mercy, and his love for mankind, bears patiently with the provocations of blind and unthinking sinners, not willing that any of them should perish, but that they should return to him by a sincere repentance and true penance, and be saved. But watch always, according to the repeated admonition of our blessed Redeemer. Mark xiii. 37. &c. For both the day of your death, and the day of the Lord to judge the world, will come like a thief, &c. Wi. | |
| 11 Seeing then that all these things are to be dissolved, what manner of people ought you to be in holy conversation and godliness? | Cum igitur hæc omnia dissolvenda sunt, quales oportet vos esse in sanctis conversationibus, et pietatibus, | Seeing then that all these things are to be dissolved, that the world, and all things in the world, shall pass in a short time, set not your affections upon them: let your life and conversation be holy. According to the divine promises, look for new heavens, and a new earth, where justice is to dwell, whither sinners shall not enter, but the just only, in a new state of never-ending happiness. Make it then your endeavour to be found in the sight of God spotless and blameless; and look upon the long forbearance of God, who defers to punish sinners as they deserve, to be an effect of his mercy, and for your salvation. Wi. | |
| 12 Looking for and hasting unto the coming of the day of the Lord, by which the heavens being on fire shall be dissolved, and the elements shall melt with the burning heat? | expectantes, et properantes in adventum diei Domini, per quem cæli ardentes solventur, et elementa ignis ardore tabescent? | ||
| 13 But we look for new heavens and a new earth according to his promises, in which justice dwelleth. | Novos vero cælos, et novam terram secundum promissa ipsius expectamus, in quibus iustitia habitat. | ||
| 14 Wherefore, dearly beloved, waiting for these things, be diligent that you may be found before him unspotted and blameless in peace. | Propter quod charissimi hæc expectantes, satagite immaculati, et inviolati ei inveniri in pace. | ||
| 15 And account the longsuffering of our Lord, salvation; as also our most dear brother Paul, according to the wisdom given him, hath written to you: | et Domini nostri longanimitatem, salutem arbitremini: sicut et charissimus frater noster Paulus secundum datam sibi sapientiam scripsit vobis, | As also our most dear brother, Paul, . . . hath written to you. He seems to mean in his epistle to the Hebrews or converted Jews, (C. x. 37.) where he says: yet a little while, . . . and he that is to come, will come, and will not delay. — In which are some things hard to understand, especially by unlearned, ignorant people, unstable, inconstant, not well grounded in faith, and which they wrest, [2] as they do also the other scriptures, by their private interpretations, to their own perdition. Wi. | |
| 16 As also in all his epistles, speaking in them of these things; in which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction. | sicut et omnibus epistolis, loquens in eis de his, in quibus sunt quædam difficilia intellectu, quæ indocti, et instabiles depravant, sicut et ceteras Scripturas, ad suam ipsorum perditionem. | ||
| 17 You therefore, brethren, knowing these things before, take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness. | Vos igitur fratres præscientes custodite, ne insipientium errore traducti excidatis a propria firmitate. | Being forewarned, therefore, and knowing these things before, take heed not to be led away by the errors of such false and unwise teachers, whatever knowledge they boast of, as did the Gnostics. But make it your serious endeavour to increase in grace by God's assistance, in the true knowledge of our Lord God and Saviour, Jesus Christ, to whom, as being one God with his eternal Father and the Holy Ghost, be glory now, and for all eternity. Amen. Wi. | |
| 18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and unto the day of eternity. Amen. | crescite vero in gratia, et in cognitione Domini nostri, et Salvatoris Iesu Christi. Ipsi gloria et nunc, et in diem æternitatis. Amen. |
Footnotes: 2 Peter 3
Proverbs 3:5-6
| 1 My son, forget not my law, and let thy heart keep my commandments. | Fili mi, ne obliviscaris legis meæ, et præcepta mea cor tuum custodiat. | My son. God speaks, or the master instructs his disciple. v. 21. C. --- We must remember and love instruction, and reduce it to practice. W. | |
| 2 For they shall add to thee length of days, and years of life and peace. | longitudinem enim dierum, et annos vitæ, et pacem apponent tibi. | Peace. These prefigured more substantial blessings. C. | |
| 3 Let not mercy and truth leave thee, put them about thy neck, and write them in the tables of thy heart: | Misericordia, et veritas te non deserant, circumda eas gutturi tuo, et describe in tabulis cordis tui: | Truth. Be kind and faithful to all. Gen. xxiv. 27. Ps. xxiv. 10. | |
| 4 And thou shalt find grace and good understanding before God and men. | et invenies gratiam, et disciplinam bonam coram Deo et hominibus. | Good. Sept. "forecast good before the Lord and men." S. Paul seems to allude to this version, Rom. xii. 17. and 2 Cor. viii. 22. H. | |
| 5 Have confidence in the Lord with all thy heart, and lean not upon thy own prudence. | Habe fiduciam in Domino ex toto corde tuo, et ne innitaris prudentiæ tuæ. | All. God will have nothing by halves. --- Lean not. By pride. 2 Cor. xii. 13. All must be referred to God. C. --- In him we may safely trust. W. | |
| 6 In all thy ways think on him, and he will direct thy steps. | In omnibus viis tuis cogita illum, et ipse diriget gressus tuos. | ||
| 7 Be not wise in thy own conceit: fear God, and depart from evil: | Ne sis sapiens apud temetipsum: time Deum, et recede a malo: | ||
| 8 For it shall be health to thy navel, and moistening to thy bones. | sanitas quippe erit umbilico tuo, et irrigatio ossium tuorum. | Bones. Thou shalt enjoy perfect health. | |
| 9 Honour the Lord with thy substance, and give him of the first of all thy fruits: | Honora Dominum de tua substantia, et de primitiis omnium frugum tuarum da ei: | Fruits. Sept. add, "of justice;" to intimate that no presents will be acceptable, which have been unjustly acquired. | |
| 10 And thy barns shall be filled with abundance, and thy presses shall run over with wine. | et implebuntur horrea tua saturitate, et vino torcularia tua redundabunt. | ||
| 11 My son, reject not the correction of the Lord: and do not faint when thou art chastised by him: | Disciplinam Domini, fili mi, ne abiicias: nec deficias cum ab eo corriperis: | Him. Correction is rather a proof of love than of anger. Ps. iii. 19. C. --- God thus shews that he approves of his servants; and therefore his other promises, which seem of a temporal nature, must be understood with reference to the next life. W. | |
| 12 For whom the Lord loveth, he chastiseth: and as a father in the son he pleaseth himself. | quem enim diligit Dominus, corripit: et quasi pater in filio complacet sibi. | And as. Sept. "but he scourgeth every son whom he receiveth," as S. Paul quotes this passage. Heb. xii. 6. The verb is now wanting in Heb. or ceab; "as a father" may signify " scourgeth, in piel, (M.) with i prefixed. C. | |
| 13 Blessed is the man that findeth wisdom and is rich in prudence: | Beatus homo, qui invenit sapientiam, et qui affluit prudentia: | ||
| 14 The purchasing thereof is better than the merchandise of silver, and her fruit than the chiefest and purest gold: | melior est acquisitio eius negotiatione argenti, et auri primi et purissimi fructus eius: | ||
| 15 She is more precious than all riches: and all the things that are desired, are not to be compared with her. | pretiosior est cunctis opibus: et omnia, quæ desiderantur, huic non valent comparari. | Riches. Heb. peninim, (H.) "pearls." Job xxviii. 18. C. | |
| 16 Length of days is in her right hand, and in her left hand riches and glory. | Longitudo dierum in dextera eius, et in sinistra illius divitiæ, et gloria. | Glory. Her hands are full, and she grants favours with profusion, (H.) as with both hands, promising eternal life. W. | |
| 17 Her ways are beautiful ways, and all her paths are peaceable. | Viæ eius viæ pulchræ, et omnes semitæ illius pacificæ. | ||
| 18 She is a tree of life to them that lay hold on her: and he that shall retain her is blessed. | Lignum vitæ est his, qui apprehenderint eam: et qui tenuerit eam, beatus. | Life. Like that planted in paradise. Gen. ii. 9. | |
| 19 The Lord by wisdom hath founded the earth, hath established the heavens by prudence. | Dominus sapientia fundavit terram, stabilivit cælos prudentia. | Wisdom. Hitherto he had spoken of that virtue. Now he treats of the uncreated wisdom, (C.) which is God the Son. M. Jans. S. Greg. Mor. xii. 4. | |
| 20 By his wisdom the depths have broken out, and the clouds grow thick with dew. | Sapientia illius eruperunt abyssi, et nubes rore concrescunt. | Out. The higher and lower waters being divided, (C.) or the channels formed to receive the waters. Piscat. --- It may also speak of the deluge. Ven. Bede.--- With. Heb. "have distilled dew." This is so copious, as to resemble rain in Palestine. Judg. vi. 37. and 2 K. xvii. 12. | |
| 21 My son, let not these things depart from thy eyes: keep the law and counsel: | Fili mi, ne effluant hæc ab oculis tuis: Custodi legem atque consilium: | ||
| 22 And there shall be life to thy soul, and grace to thy mouth. | et erit vita animæ tuæ, et gratia faucibus tuis. | Mouth. There have been wise and virtuous men afflicted, v. 11. But they have borne all with patience, and have merited a more glorious reward than what this earth could afford. C. | |
| 23 Then shalt thou walk confidently in thy way, and thy foot shall not stumble: | tunc ambulabis fiducialiter in via tua, et pes tuus non impinget: | ||
| 24 If thou sleep, thou shalt not fear: thou shalt rest, and thy sleep shall be sweet. | si dormieris, non timebis: quiesces, et suavis erit somnus tuus. | ||
| 25 Be not afraid of sudden fear, nor of the power of the wicked falling upon thee. | ne paveas repentino terrore, et irruentes tibi potentias impiorum. | ||
| 26 For the Lord will be at thy side, and will keep thy foot that thou be not taken. | Dominus enim erit in latere tuo, et custodiet pedem tuum ne capiaris. | ||
| 27 Do not withhold him from doing good, who is able: if thou art able, do good thyself also. | Noli prohibere benefacere eum, qui potest: si vales, et ipse benefac: | Able. Prot. "withhold not good from them to whom it is due, when it is in the power of thine hand to do it." Relieve the distressed. H. --- They have a title to that wealth, since those who possess it are bound to relieve the indigent. C. --- Sept. "refrain not from doing good," &c. H. | |
| 28 Say not to thy friend: Go, and come again: and tomorrow I will give to thee: when thou canst give at present. | Ne dicas amico tuo: Vade, et revertere: cras dabo tibi: cum statim possis dare. | Present. Alms in season are doubly valuable. W. --- Antigonus acquired the title of Δωσων, "about to give," as he never gave, (Plutarch) but only promised. | |
| 29 Practise not evil against thy friend, when he hath confidence in thee. | Ne moliaris amico tuo malum, cum ille in te habeat fiduciam. | ||
| 30 Strive not against a man without cause, when he hath done thee no evil. | Ne contendas adversus hominem frustra, cum ipse tibi nihil mali fecerit. | Cause. We may defend ourselves; but herein great discretion is necessary. C. --- Cum pari contendere anceps est: cum superiore furiosum; cum inferiore sordidum. Senec. Prov. | |
| 31 Envy not the unjust man, and do not follow his ways: | Ne æmuleris hominem iniustum, nec imiteris vias eius: | Ways. Of injustice. Seek not to attain his prosperity by the same means. C. | |
| 32 For every mocker is an abomination to the Lord, and his communication is with the simple. | quia abominatio Domini est omnis illusor, et cum simplicibus sermocinatio eius. | ||
| 33 Want is from the Lord in the house of the wicked: but the habitations of the just shall be blessed. | Egestas a Domino in domo impii: habitacula autem iustorum benedicentur. | Want. Heb. "a curse." --- Shall be. Heb. "he blesseth." H. | |
| 34 He shall scorn the scorners, and to the meek he will give grace. | Ipse deludet illusores, et mansuetis dabit gratiam. | Scorners. Lit. "he will delude the scorners." H. --- He will treat them as they would treat others. Ps. xvii. 27. C. --- Sept. "the Lord resisteth the proud," &c. So the apostles quote this passage. 1 Pet. v. 5. Jam. iv. 6. H. | |
| 35 The wise shall possess glory: the promotion of fools is disgrace. | Gloriam sapientes possidebunt: stultorum exaltatio, ignominia. |
Disgrace.
They are seen by more, and their fall is more dangerous. C. --- "A fool extols what is ignominious." Pagn. H.
|
Acts of the Apostles 22:6-10
| 1 Men, brethren, and fathers, hear ye the account which I now give unto you. | Viri fratres, et patres, audite quam ad vos nunc reddo rationem. | Hear ye the account. [1] In the Greek, to the apology, or defence. Wi. — S. Paul, in this exordium, as also in Acts vii. 2. shews himself not ignorant of the art of pleading. He adds the name of Fathers, supposing there may be some of his hearers of senatorial dignity, and others deserving the title for their rank and age. Mat. Pol. | |
| 2 (And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.) | Cum audissent autem quia Hebræa lingua loqueretur ad illos, magis præstiterunt silentium. | ||
| 3 And he saith: I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day: | Et dicit: Ego sum vir Iudæus, natus in Tarso Ciliciæ, nutritus autem in ista civitate, secus pedes Gamaliel eruditus iuxta veritatem paternæ legis, æmulator legis, sicut et vos omnes estis hodie: | The scholars sat much below their master; and the nearest the master were such as had made the greatest proficiency. Philo de Essenis. | |
| 4 Who persecuted this way unto death, binding and delivering into prisons both men and women. | qui hanc viam persecutus sum usque ad mortem, alligans et tradens in custodias viros ac mulieres, | This way. That is, the Christian faith, which now I profess. Wi. | |
| 5 As the high priest doth bear me witness, and all the ancients: from whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound from thence to Jerusalem to be punished. | sicut princeps sacerdotum mihi testimonium reddit, et omnes maiores natu, a quibus et epistolas accipiens ad fratres Damascum pergebam, ut adducerem inde vinctos in Ierusalem ut punirentur. | As the high priest doth bear me witness. That is, as the letters which he gave me, bear witness. Wi. | |
| 6 And it came to pass, as I was going, and drawing nigh to Damascus at midday, that suddenly from heaven there shone round about me a great light: | Factum est autem, eunte me, et appropinquante Damasco media die, subito de cælo circumfulsit me lux copiosa: | ||
| 7 And falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me? | et decidens in terram, audivi vocem dicentem mihi: Saule, Saule, quid me persequeris? | ||
| 8 And I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest. | Ego autem respondi: Quis es Domine? Dixitque ad me: Ego sum Iesus Nazarenus, quem tu persequeris. | ||
| 9 And they that were with me, saw indeed the light, but they heard not the voice of him that spoke with me. | Et qui mecum erant, lumen quidem viderunt, vocem autem non audierunt eius, qui loquebatur mecum. | Heard not the voice. To reconcile this with c. ix. v. 7. where it is said that they heard the voice; it may be answered that they heard a noise, and a voice, but heard it not distinctly, nor so as to understand the words. Wi. — They heard not the voice of him who spoke to the apostle, but they heard the latter speak; (Acts ix. 7.) or perhaps they heard a noise, which they could not understand. They perhaps heard the voice of Paul answering, but not that of Christ complaining. | |
| 10 And I said: What shall I do, Lord? And the Lord said to me: Arise, and go to Damascus; and there it shall be told thee of all things that thou must do. | Et dixi: Quid faciam, Domine? Dominus autem dixit ad me: Surgens vade Damascum: et ibi tibi dicetur de omnibus, quæ te oporteat facere. | ||
| 11 And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus. | Et cum non viderem præ claritate luminis illius, ad manum deductus a comitibus, veni Damascum. | ||
| 12 And one Ananias, a man according to the law, having testimony of all the Jews who dwelt there, | Ananias autem quidam, vir secundum legem testimonium habens ab omnibus cohabitantibus Iudæis, | ||
| 13 Coming to me, and standing by me, said to me: Brother Saul, look up. And I the same hour looked upon him. | veniens ad me, et astans dixit mihi: Saule frater respice. Et ego eadem hora respexi in eum. | ||
| 14 But he said: The God of our fathers hath preordained thee that thou shouldst know his will, and see the Just One, and shouldst hear the voice from his mouth. | At ille dixit: Deus patrum nostrorum præordinavit te, ut cognosceres voluntatem eius, et videres iustum, et audires vocem ex ore eius: | Shouldst . . . see the Just One. Our Saviour appeared to S. Paul, as it is said; (c. ix. 7.) and he is divers times, both in the Prophets and in the Testament, called the Just One. Wi. — To see and hear the Just One; Him, who is just by excellence, that you also may prove a witness of his resurrection from the dead. | |
| 15 For thou shalt be his witness to all men, of those things which thou hast seen and heard. | quia eris testis illius ad omnes homines eorum, quæ vidisti, et audisti. | ||
| 16 And now why tarriest thou? Rise up, and be baptized, and wash away thy sins, invoking his name. | Et nunc quid moraris? Exurge, et baptizare, et ablue peccata tua invocato nomine ipsius. | Wash, &c. The contrition and charity of S. Paul had, no doubt, merited for him the remission of his sins at the moment of his conversion. Still were these effects to be attributed to the desire of the sacrament of baptism, without which the council of Trent defines that the forgiveness of sins, and the punishment due to them, are not obtained. It likewise added a new degree of lustre to his innocence and purity. Tirinus. — Calling upon his name. In such manner, says S. Chrys. (hom. xlvii.) as we invoke the only true God; and as we invoke the saints, and pray to them, that they would pray for us. Wi. | |
| 17 And it came to pass, when I was come again to Jerusalem, and was praying in the temple, that I was in a trance, | Factum est autem revertenti mihi in Ierusalem, et oranti in templo, fieri me in stupore mentis, | To Jerusalem . . . that I was in a trance. This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third heaven, as he tells the Corinthians, 1 Cor. xv. 9. Wi. | |
| 18 And saw him saying unto me: Make haste, and get thee quickly out of Jerusalem; because they will not receive thy testimony concerning me. | et videre illum dicentem mihi: Festina, et exi velociter ex Ierusalem: quoniam non recipient testimonium tuum de me. | ||
| 19 And I said: Lord, they know that I cast into prison, and beat in every synagogue, them that believed in thee. | Et ego dixi: Domine ipsi sciunt quia ego eram concludens in carcerem, et cædans per synagogas eos, qui credebant in te: | ||
| 20 And when the blood of Stephen thy witness was shed, I stood by and consented, and kept the garments of them that killed him. | et cum funderetur sanguis Stephani testis tui, ego astabam, et consentiebam, et custodiebam vestimenta interficientium illum. | Of Stephen, thy witness. Or thy martyr, as the Greek word signifies. Wi. | |
| 21 And he said to me: Go, for unto the Gentiles afar off, will I send thee. | Et dixit ad me: Vade quoniam ego in nationes longe mittam te. | Hence we see that not only principals, but all that consent to the persecution of God's servants for the cause of religion, do highly offend; and this S. Paul mentions here, that the mercy of God may be more remarkably glorified in him hereby. B. | |
| 22 And they heard him until this word, and then lifted up their voice, saying: Away with such an one from the earth; for it is not fit that he should live. | Audiebant autem eum usque ad hoc verbum, et levaverunt vocem suam dicentes: Tolle de terra huiusmodi: non enim fas est eum vivere. | This word. That is, until he told them that God had sent him to preach to the Gentiles, whom they could not bear to hear preferred before themselves. Not that the Jews forbad preaching to the Gentiles; on the contrary, our Saviour reproached the Pharisees, that they would go over land and sea for the sake of making one proselyte. They were likewise enraged that S. Paul had not laid on the Gentiles the heavy yoke of the law. Calmet. — Hence they exclaim: take away this wicked man from amongst us, for it is a sin to let him live. V. | |
| 23 And as they cried out and threw off their garments, and cast dust into the air, | Vociferantibus autem eis, et proiicientibus vestimenta sua, et pulverem iactantibus in aerem, | Threw off their garments. Or pulling them open to shew themselves ready to stone him. Wi. — This is nicely descriptive of the fury of a populace, who, when unable to vent their rage in some more effectual way, indignantly throw into the air, and against the object of their indignation, such harmless trifles as dust, clothes, &c. Menochius. | |
| 24 The tribune commanded him to be brought into the castle, and that he should be scourged and tortured: to know for what cause they did so cry out against him. | iussit tribunus induci eum in castra, et flagellis cædi, et torqueri eum, ut sciret propter quam causam sic acclamarent ei. | ||
| 25 And when they had bound him with thongs, Paul saith to the centurion that stood by him: Is it lawful for you to scourge a man that is a Roman, and uncondemned? | Et cum astrinxissent eum loris, dicit astanti sibi Centurioni Paulus: Si hominem Romanum, et indemnatum licet vobis flagellare? | A Roman. That is, a Roman citizen, a freeman of Rome. Wi. — The apostle, on this occasion, not to injure the faith of some weak Christians, who might be scandalized at his public disgrace, prevents the scourging, which on another occasion he patiently submitted to. By the thongs he was probably bound to a pillar; (Tirinus) or being tied hand and foot, was stretched on the ground, with his face downwards. This was frequently done among the Romans. Calmet. — See also Gretser de cruce, l. i. c. 10; who declares that it was the Roman custom to bind to a stake or pillar, such as were condemned to be flogged. | |
| 26 Which the centurion hearing, went to the tribune, and told him, saying: What art thou about to do? For this man is a Roman citizen. | Quo audito, Centurio accessit ad tribunum, et nunciavit ei, dicens: Quid acturus es? hic enim homo civis Romanus est. | ||
| 27 And the tribune coming, said to him: Tell me, art thou a Roman? But he said: Yea. | Accedens autem tribunus, dixit illi: Dic mihi si tu Romanus es? At ille dixit: Etiam. | ||
| 28 And the tribune answered: I obtained the being free of this city with a great sum. And Paul said: But I was born so. | Et respondit tribunus: Ego multa summa civilitatem hanc consecutus sum. Et Paulus ait: Ego autem et natus sum. | Civilitatem; that is, Civitatem, Græcè, πολιτειαν , the rights of citizenship. These privileges were granted by Antonius to the city of Tarsus. Appianus civilium 5. | |
| 29 Immediately therefore they departed from him that were about to torture him. The tribune also was afraid after he understood that he was a Roman citizen, and because he had bound him. | Protinus ergo discesserunt ab illo, qui eum torturi erant. Tribunus quoque timuit postquam rescivit, quia civis Romanus esset, et quia alligasset eum. | The same law which forbad a Roman citizen to be scourged, forbad him also to be bound. S. Aug. lib. i. de Serm. Dni. c. 29. — It was under Claudius that the abuse of buying the freedom of Rome was introduced. At first the name of a Roman was esteemed much, and bought at a great price. Now (such is the emptiness and vanity of titles) it is refused, and despised; nay, it is fled from, and reckoned disgraceful. Salvian. De Gubern. Dei, lib. v. — If S. Paul, on this occasion, makes use of his privilege, it is not that he was unprepared, or afraid to die for Christ; but because it was lawful to use ordinary means to extricate himself from difficulties, and preserve himself for future services to religion. D. Dion. Carthus. | |
| 30 But on the next day, meaning to know more diligently for what cause he was accused by the Jews, he loosed him, and commanded the priests to come together, and all the council: and bringing forth Paul, he set him before them. | Postera autem die volens scire diligentius qua ex causa accusaretur a Iudæis, solvit eum, et iussit sacerdotes convenire, et omne concilium, et producens Paulum, statuit inter illos. |
Footnotes: Acts of the Apostles 22
Acts of the Apostles 9:7
| 1 And Saul, as yet breathing out threatenings and slaughter against the disciples of the Lord, went to the high priest, | Saulus autem adhuc spirans minarum, et cædis in discipulos Domini, accessit ad principem Sacerdotum, | ||
| 2 And asked of him letters to Damascus, to the synagogues: that if he found any men and women of this way, he might bring them bound to Jerusalem. | et petiit ab eo epistolas in Damascum ad synagogas: ut si quos invenisset huius viæ viros, ac mulieres, vinctos perduceret in Ierusalem. | ||
| 3 And as he went on his journey, it came to pass that he drew nigh to Damascus; and suddenly a light from heaven shined round about him. | Et cum iter faceret, contigit ut appropinquaret Damasco: et subito circumfulsit eum lux de cælo. | ||
| 4 And falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me? | Et cadens in terram audivit vocem dicentem sibi: Saule, Saule, quid me persequeris? | Why dost thou persecute me? My disciples, my brothers, and my friends. The head speaks for the members, and by a figure of speech, calls them itself. S. Aug. in Ps. xxx. — Here Jesus Christ identifies himself with his Church, as on a former occasion, when he said: he that heareth you, heareth me; and he that despiseth you, despiseth me. Lu. x. 16. | |
| 5 Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad. | Qui dixit: Quis es Domine? Et ille: Ego sum Iesus, quem tu persequeris. durum est tibi contra stimulum calcitrare. | To kick against the goad. Others translate against the pricks; others, against the sting. The metaphor is taken from oxen kicking, when pricked to go forward. Wi. | |
| 6 And he trembling and astonished, said: Lord, what wilt thou have me to do? | Et tremens, ac stupens dixit: Domine, quid me vis facere? | ||
| 7 And the Lord said to him: Arise, and go into the city, and there it shall be told thee what thou must do. Now the men who went in company with him, stood amazed, hearing indeed a voice, but seeing no man. | Et Dominus ad eum: Surge, et ingredere civitatem, et ibi dicetur tibi quid te oporteat facere. Viri autem illi, qui comitabantur cum eo, stabant stupefacti, audientes quidem vocem, neminem autem videntes. | There it shall be told thee, &c. The Almighty having established a Church, and ministry, the depositories of his doctrines, does not, even on this extraordinary occasion, transgress his own laws; but sends him to the ministers of religion, that instruction may be imparted through them, as through its proper channel. This observation is worthy the notice of the self-inspired of the present day, who pretend to receive their light direct from heaven. Nothing can be more opposite to the spirit of the gospel than such delusion. A. — Hear the great S. Augustin: "Paul, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the sacraments, and to be joined to the Church." De Doct. Chris. l. i. in prœm. — Hearing, &c. This may be reconciled with what is said in the 22d chap. by supposing they heard only S. Paul speak, or heard only a confused noise, which they could not understand. Calmet. | |
| 8 And Saul arose from the ground; and when his eyes were opened, he saw nothing. But they leading him by the hands, brought him to Damascus. | Surrexit autem Saulus de terra, apertisque oculis nihil videbat. Ad manus autem illum trahentes, introduxerunt Damascum. | And his eyes being open, either by himself, or by others, he saw nothing. See the circumstances related again, c. xxii. and xxvi. Wi. | |
| 9 And he was there three days, without sight, and he did neither eat nor drink. | Et erat ibi tribus diebus non videns, et non manducavit, neque bibit. | Three days. During the time, he neither eat nor drank, to testify his sorrow for his past conduct. He likewise spent the time in prayer, to prepare himself for the reception of grace. S. Chrys. hom. xix. | |
| 10 Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias. And he said: Behold I am here, Lord. | Erat autem quidam discipulus Damasci, nomine Ananias: et dixit ad illum in visu Dominus: Anania. At ille ait: Ecce ego, Domine. | ||
| 11 And the Lord said to him: Arise, and go into the street that is called Stait, and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth. | Et Dominus ad eum: Surge, et vade in vicum, qui vocatur rectus: et quære in domo Iudæ Saulum nomine Tarsensem: ecce enim orat. | ||
| 12 (And he saw a man named Ananias coming in, and putting his hands upon him, that he might receive his sight.) | (Et vidit virum Ananiam nomine, introeuntem, et imponentem sibi manus ut visum recipiat.) | And he saw a man, &c. This verse, which is by way of a parenthesis, contains the words of the historian, S. Luke, telling us what S. Paul saw in a vision, and what the Spirit at the same time revealed to Ananias. Wi. — This verse is a parenthensis. It contains not the words of Christ to Ananias, but S. Luke here relates what was shewn to Paul, at the time Ananias entered. This vision was shewn to him, that he might know Ananias was sent by God. Menochius. | |
| 13 But Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem. | Respondit autem Ananias: Domine, audivi a multis de viro hoc, quanta mala fecerit sanctis tuis in Ierusalem: | ||
| 14 And here he hath authority from the chief priests to bind all that invoke thy name. | et hic habet potestatem a principibus sacerdotum alligandi omnes, qui invocant nomen tuum. | ||
| 15 And the Lord said to him: Go thy way; for this man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel. | Dixit autem ad eum Dominus: Vade, quoniam vas electionis est mihi iste, ut portet nomen meum coram gentibus, et regibus, et filiis Israel. | A vessel of election. A chosen elect vessel, and minister of the gospel. Wi. — Σκεους εκλογης , an organ, or instrument. Thus Polybius uses the word, speaking of Damocles, οδε ην υπηρετικον σκευος , he was an excellent and choice character. | |
| 16 For I will shew him how great things he must suffer for my name's sake. | Ego enim ostendam illi quanta oporteat eum pro nomine meo pati. | ||
| 17 And Ananias went his way, and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest; that thou mayest receive thy sight, and be filled with the Holy Ghost. | Et abiit Ananias, et introivit in domum: et imponens ei manus, dixit: Saule frater, Dominus misit me Iesus, qui apparuit tibi in via, qua veniebas ut videas, et implearis Spiritu sancto. | Laying his hands on him. This imposition of hands, made use of on different occasions, was to pray that he might receive his sight, as well as the grace of the Holy Ghost, which God sometimes gave to persons not yet baptized, as to Cornelius. Acts x. 44. Wi. — This imposition of hands, was not the same as that, by which the faithful were confirmed, or ordained ministers, but a ceremony commonly used by the apostles to restore health to the sick. If Saul, in consequence, receives the Holy Ghost, it was an extraordinary miraculous event, which was not an unfrequent circumstance in the infancy of Christianity. The Almighty, who establishes the laws of grace, can dispense with them himself whenever he pleases. Calmet. | |
| 18 And immediately there fell from his eyes as it were scales, and he received his sight; and rising up, he was baptized. | Et confestim ceciderunt ab oculis eius tamquam squamæ, et visum recepit: et surgens baptizatus est. | ||
| 19 And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days. | Et cum accepisset cibum, confortatus est. Fuit autem cum discipulis, qui erant Damasci, per dies aliquot. | ||
| 20 And immediately he preached Jesus in the synagogues, that he is the Son of God. | Et continuo in synagogis prædicabat Iesum, quoniam hic est Filius Dei. | ||
| 21 And all that heard him, were astonished, and said: Is not this he who persecuted in Jerusalem those that called upon this name: and came hither for that intent, that he might carry them bound to the chief priests? | Stupebant autem omnes, qui audiebant, et dicebant: Nonne hic est, qui expugnabat in Ierusalem eos, qui invocabant nomen istud: et huc ad hoc venit ut vinctos illos duceret ad principes sacerdotum? | ||
| 22 But Saul increased much more in strength, and confounded the Jews who dwelt at Damascus, affirming that this is the Christ. | Saulus autem multo magis convalescebat, et confundebat Iudæos, qui habitabant Damasci, affirmans quoniam hic est Christus. | ||
| 23 And when many days were passed, the Jews consulted together to kill him. | Cum autem implerentur dies multi, consilium fecerunt in unum Iudæi ut eum interficerent. | When many days were passed. By the account S. Paul gives of himself, (Gal. c. i.) soon after his conversion he went into Arabia, and about three years after he might come to Damascus. Then it seems to have happened that they were for killing him, for becoming a Christian; and the brethren saved his life, by conveying him down the walls of the town in a basket. After this, he went to Jerusalem, where the disciples knew little of him, and were afraid of him, till S. Barnabas introduced him to the apostles, and gave an account of his conversion. Wi. — Many days. That is, three years. For Saul went for a time from Damascus to Arabia. Gal. i. 17. and 18. It was on his return from thence, that the Jews conspired against his life, as is here related. Tirinus. | |
| 24 But their laying in wait was made known to Saul. And they watched the gates also day and night, that they might kill him. | Notæ autem factæ sunt Saulo insidiæ eorum. Custodiebant autem et portas die ac nocte, ut eum interficerent. | ||
| 25 But the disciples taking him in the night, conveyed him away by the wall, letting him down in a basket. | Accipientes autem eum discipuli nocte, per murum dimiserunt eum, submittentes in sporta. | ||
| 26 And when he was come into Jerusalem, he essayed to join himself to the disciples; and they all were afraid of him, not believing that he was a disciple. | Cum autem venisset in Ierusalem, tentabat se iungere discipulis, et omnes timebant eum, non credentes quod esset discipulus. | ||
| 27 But Barnabas took him, and brought him to the apostles, and told them how he had seen the Lord, and that he had spoken to him; and how in Damascus he had dealt confidently in the name of Jesus. | Barnabas autem apprehensum illum duxit ad Apostolos: et narravit illis quomodo in via vidisset Dominum, et quia locutus est ei, et quomodo in Damasco fiducialiter egerit in nomine Iesu. | Brought him to the apostles Peter and James. See Gal. i. 18. and 19. | |
| 28 And he was with them coming in and going out in Jerusalem, and dealing confidently in the name of the Lord. | Et erat cum illis intrans, et exiens in Ierusalem, et fiducialiter agens in nomine Domini. | ||
| 29 He spoke also to the Gentiles, and disputed with the Greeks; but they sought to kill him. | Loquebatur quoque Gentibus, et disputabat cum Græcis: illi autem quærebant occidere eum. | He spoke also to the Gentiles, [1] and disputed with the Grecians, or Hellenists. See c. vi. v. 1. By the Gentiles, many understand those who had been Gentiles, and were become proselytes or converts to the Jewish religion, and not those who still remained Gentiles. And by the Greeks, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, not Syriac, whom S. Paul endeavoured to convert to the Christian faith. Wi. | |
| 30 Which when the brethren had known, they brought him down to Caesarea, and sent him away to Tarsus. | Quod cum cognovissent fratres, deduxerunt eum Cæsaream, et dimiserunt Tarsum. | ||
| 31 Now the church had peace throughout all Judea, and Galilee, and Samaria; and was edified, walking in the fear of the Lord, and was filled with the consolation of the Holy Ghost. | Ecclesia quidem per totam Iudæam, et Galilæam, et Samariam habebat pacem, et ædificabatur ambulans in timore Domini, et consolatione sancti Spiritus replebatur. | The Church visibly proceedeth still with much comfort and patience; she is perfected by persecution, and by means of the promised infallible protection, she has ever proved herself invulnerable to all the envenomed shafts of her adversaries. | |
| 32 And it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda. | Factum est autem, ut Petrus dum pertransiret universos, deveniret ad sanctos, qui habitabant Lyddæ. | ||
| 33 And he found there a certain man named Eneas, who had kept his bed for eight years, who was ill of the palsy. | Invenit autem ibi hominem quendam, nomine Æneam, ab annis octo iacentem in grabato, qui erat paralyticus. | ||
| 34 And Peter said to him: Eneas, the Lord Jesus Christ healeth thee: arise, and make thy bed. And immediately he arose. | Et ait illi Petrus: Ænea, sanat te Dominus Iesus Christus: surge, et sterne tibi. Et continuo surrexit. | ||
| 35 And all that dwelt at Lydda and Saron, saw him: who were converted to the Lord. | Et viderunt eum omnes, qui habitabant Lyddæ, et Saronæ: qui conversi sunt ad Dominum. | Saron, or Assaron, is a mountain and city mentioned by Josue, xii. 18. From it all the plain from Cæsarea of Palestine to Joppe, is called Saron. It is a rich fertile country. Tirinus. | |
| 36 And in Joppe there was a certain disciple named Tabitha, which by interpretation is called Dorcas. This woman was full of good works and almsdeeds which she did. | In Ioppe autem fuit quædam discipula, nomine Tabitha, quæ interpretata dicitur Dorcas. Hæc erat plena operibus bonis, et eleemosynis, quas faciebat. | Tabitha, in Syriac, means the same as Dorcas in Greek, that is, a wild goat. V. — See here the powerful effects of good works, and alms-deeds; they reach even to the next life. B. — Hence that of the wise man, alms free from death. | |
| 37 And it came to pass in those days that she was sick, and died. Whom when they had washed, they laid her in an upper chamber. | Factum est autem in diebus illis, ut infirmata moreretur. Quam cum lavissent, posuerunt eam in cœnaculo. | Washed. This custom of washing the dead was observed among the Greeks, Romans, Hebrews, and most other nations. It is still practised in monasteries, and formerly was observed with much ceremony. S. Chrysostom observes, that our Saviour's body was washed and embalmed. The same custom is mentioned in Homer and Virgil:
Corpusque lavant frigentis, et ungunt. — And again, Date, vulnera lymphis abluam. — Æneid. iv. — Tertullian, in his Apology, testifies, that the Christians performed that office to the dead. It was a proof of their respect for the image of God impressed upon his creature, and for the character of Christian, which these persons have borne during their lives. It was likewise a sign of the confidence they had in a future resurrection. | |
| 38 And forasmuch as Lydda was nigh to Joppe, the disciples hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them. | Cum autem prope esset Lydda ad Ioppen, discipuli audientes quia Petrus esset in ea, miserunt duos viros ad eum, rogantes: Ne pigriteris venire ad nos. | ||
| 39 And Peter rising up, went with them. And when he was come, they brought him into the upper chamber. And all the widows stood about him weeping, and shewing him the coats and garments which Dorcas made them. | Exurgens autem Petrus venit cum illis. Et cum advenisset, duxerunt illum in cœnaculum: et circumsteterunt illum omnes viduæ flentes, et ostendentes ei tunicas, et vestes, quas faciebat illis Dorcas. | Χιτων was the under garment, Ιματιον the upper. | |
| 40 And they all being put forth, Peter kneeling down prayed, and turning to the body, he said: Tabitha, arise. And she opened her eyes; and seeing Peter, she sat up. | Eiectis autem omnibus foras: Petrus ponens genua oravit: et conversus ad corpus, dixit: Tabitha, surge. At illa aperuit oculos suos: et viso Petro, resedit. | And having put them all out, not to disturb him while he prayed. — Sat up, raised herself a little: and Peter taking her by the hand, lifted her quite up, and calling in the company, presented her to them alive and well. Wi. | |
| 41 And giving her his hand, he lifted her up. And when he had called the saints and the widows, he presented her alive. | Dans autem illi manum, erexit eam. Et cum vocasset sanctos, et viduas, assignavit eam vivam. | Raising the dead to life can only be the work of God. This woman was raised to life for the comfort of the faithful, and the conversion of others. She herself might likewise have an opportunity of acquiring greater merit, otherwise the repose of another life is preferable to a return to the miseries of this world. D. Dion. Carthus. | |
| 42 And it was made known throughout all Joppe; and many believed in the Lord. | Notum autem factum est per universam Ioppen: et crediderunt multi in Domino. | ||
| 43 And it came to pass, that he abode many days in Joppe, with one Simon a tanner. | Factum est autem ut dies multos moraretur in Ioppe, apud Simonem quendam coriarium. | In the Greek is added: instructing the new converts, and fortifying them in the faith they had just embraced. |
Footnotes: Acts of the Apostles 9
Acts of the Apostles 15:1-29
| 1 And some coming down from Judea, taught the brethren: That except you be circumcised after the manner of Moses, you cannot be saved. | Et quidam descendentes de Iudæa, docebant fratres: Quia nisi circumcidamini secundum morem Moysi, non potestis salvari. | Unless you be circumcised. Many who had been converted from Judaism, held that none, not even converted from paganism, could be saved, unless they were circumcised, and observed the other ceremonies of the law of Moses. Wi. — See Gal. v. 2. | |
| 2 And when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas, and certain others of the other side, should go up to the apostles and priests to Jerusalem about this question. | Facta ergo seditione non minima Paulo, et Barnabæ adversus illos, statuerunt ut ascenderent Paulus, et Barnabas, et quidam alii ex aliis ad Apostolos, et presbyteros in Ierusalem super hac quæstione. | To the apostles and priests, [1] where we find again presbyters in Greek, meaning bishops and priests. Wi. — Paul . . . should go to . . . Jerusalem. We learn from Gal. ii. 2. 4. that S. Paul undertook this journey in consequence of a divine revelation, and was accompanied by Barnabas and Titus, the latter of whom he would not suffer to be circumcised. Such confidence had he in the rectitude of the opinion he defended. From the example of S. Paul and S. Barnabas, apostles, and men full of the Spirit of God, we learn, that as often as any contest arises about faith, recourse should be had to the supreme visible authority established by Jesus Christ, to have all differences adjusted. This is the order of divine Providence with regard to the Church; without it truth and unity could not be preserved; without it, the Church of God would be more defective and inefficient than any human government. Tell the Church: and if he will not hear the Church, let him be to thee as the heathen and the publican. Matt. xviii. 17. | |
| 3 They therefore being brought on their way by the church, passed through Phenice, and Samaria, relating the conversion of the Gentiles; and they caused great joy to all the brethren. | Illi ergo deducti ab Ecclesia pertransibant Phœnicen, et Samariam, narrantes conversionem Gentium: et faciebant gaudium magnum omnibus fratribus. | ||
| 4 And when they were come to Jerusalem, they were received by the church, and by the apostles and ancients, declaring how great things God had done with them. | Cum autem venissent Ierosolymam, suscepti sunt ab Ecclesia, et ab Apostolis, et senioribus annunciantes quanta Deus fecisset cum illis. | ||
| 5 But there arose some of the sect of the Pharisees that believed, saying: They must be circumcised, and be commanded to observe the law of Moses. | Surrexerunt autem quidam de hæresi Pharisæorum, qui crediderunt, dicentes: Quia oportet circumcidi eos, præcipere quoque servare legem Moysi. | ||
| 6 And the apostles and ancients assembled to consider of this matter. | Conveneruntque Apostoli, et seniores videre de verbo hoc. | ||
| 7 And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know, that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel, and believe. | Cum autem magna conquisitio fieret, surgens Petrus dixit ad eos: Viri fratres, vos scitis quoniam ab antiquis diebus Deus in nobis elegit, per os meum audire Gentes verbum Evangelii, et credere. | Former days. Lit. in the days of old; that is, at the conversion of Cornelius, many years ago, about the year 35; and it was now 51. Wi. — S. Peter at the head of the Council, spoke first; S. James as Bishop of Jerusalem, spoke next, and all, as S. Jerom says, came into the sentence of Peter. Ep. lxxxix. ad S. Aug. c. 2. | |
| 8 And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us; | Et qui novit corda Deus, testimonium perhibuit, dans illis Spiritum sanctum, sicut et nobis, | ||
| 9 And put no difference between us and them, purifying their hearts by faith. | et nihil discrevit inter nos et illos, fide purificans corda eorum. | ||
| 10 Now therefore, why tempt you God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear? | Nunc ergo quid tentatis Deum, imponere iugum super cervices discipulorum, quod neque patres nostri, neque nos portare potuimus? | Why tempt you God, by calling in question what he hath sufficiently attested, and approved, and by being incredulous to his promises of giving salvation to the Gentiles, and to all nations. Wi. | |
| 11 But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also. | Sed per gratiam Domini Iesu Christi credimus salvari, quemadmodum et illi. | In the historical sense he is speaking of the prosperity of the house of Juda, in the reign of Ezechias, or their return from captivity. But in this respect, it is certain that the prophecy never had its entire accomplishment. The passage in the text is cited from the Septuagint. The Hebrew is, "I will raise up the house of David . . . that it may possess all the nations," &c. Now it is true that the nations never were subject to the house of David, or known by the name of the people of God; but by their vocation to the gospel, as S. James explains it. Calmet. | |
| 12 And all the multitude held their peace; and they heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them. | Tacuit autem omnis multitudo: et audiebant Barnabam, et Paulum narrantes quanta Deus fecisset signa, et prodigia in Gentibus per eos. | ||
| 13 And after they had held their peace, James answered, saying: Men, brethren, hear me. | Et postquam tacuerunt, respondit Iacobus, dicens: Viri fratres, audite me. | ||
| 14 Simon hath related how God first visited to take of the Gentiles a people to his name. | Simon narravit quemadmodum primum Deus visitavit sumere ex Gentibus populum nomini suo. | ||
| 15 And to this agree the words of the prophets, as it is written: | Et huic concordant verba Prophetarum, sicut scriptum est: | ||
| 16 After these things I will return, and will rebuild the tabernacle of David, which is fallen down; and the ruins thereof I will rebuild, and I will set it up: | Post hæc revertar, et reædificabo tabernaculum David, quod decidit: et diruta eius reædificabo, et erigam illud: | ||
| 17 That the residue of men may seek after the Lord, and all nations upon whom my name is invoked, saith the Lord, who doth these things. | ut requirant ceteri hominum Dominum, et omnes gentes, super quas invocatum est nomen meum, dicit Dominus faciens hæc. | ||
| 18 To the Lord was his own work known from the beginning of the world. | Notum a sæculo est Domino opus suum. | To the Lord was known his own work. He bringeth it to pass, as he hath decreed, though his decrees are to us unknown. Wi. | |
| 19 For which cause I judge that they, who from among the Gentiles are converted to God, are not to be disquieted. | Propter quod ego iudico non inquietari eos, qui ex Gentibus convertuntur ad Deum, | Wherefore I judge, and join my judgment with Peter. S. Chrys. thinks that James had a special authority in the Council, as bishop of Jerusalem, and because of the great veneration, which those zealous for the Jewish law had for him: but his power was certainly inferior to that of S. Peter, who was head of all, as S. Chrys. teacheth, hom. iii. on the Acts. | |
| 20 But that we write unto them, that they refrain themselves from the pollutions of idols, and from fornication, and from things strangled, and from blood. | sed scribere ad eos ut abstineant se a contaminationibus simulacrorum, et fornicatione, et suffocatis, et sanguine. | Things strangled and from blood. In these prohibitions, the Church indulged the particular feelings of the Jews, that the bond of union between them and the Gentiles might be more closely united; the latter in these two instances giving way to the prejudices of the former, who in their turn gave up much, by submitting to the abolition of the ceremonial law of Moses. This prohibition was of course only temporary, and to cease with the reasons, which gave rise to it. Menochius. — The Jews had such a horror of blood, that they considered those who eat it as defiled, and violators of the law of nature. The Lord had in effect from the beginning forbidden the use of blood to Noe, (Gen. ix. 4.) which he likewise reported in the strongest terms in Leviticus viii. 26. By this we see the great authority of God's Church, and Councils which may make permanent or temporary decrees, such as are fitting for the state of the times or peoples, without any express Scripture at all, and by this authoritative exaction, things become of strict obligation, which previous to it, were in themselves indifferent. B. | |
| 21 For Moses of old time hath in every city them that preach him in the synagogues, where he is read every sabbath. | Moyses enim a temporibus antiquis habet in singulis civitatibus qui eum prædicent in synagogis, ubi per omne sabbatum legitur. | For Moses . . . hath in every city. Not only the Jews, but the Christians converted from Judaism, still followed the ceremonies of the law of Moses. Wi. — Let not the Jews complain, that we abandon Moses, and destroy the law by this regulation. No: it shall subsist for ever in a more perfect state, read in the synagogue, and revered by the Church. Calmet. — Others give a different explanation of this verse. Let the Jews, say they, follow Moses, and hear him in their assemblies; we have other laws, and enjoy other privileges. Tirinus. | |
| 22 Then it pleased the apostles and ancients, with the whole church, to choose men of their own company, and to send to Antioch, with Paul and Barnabas, namely, Judas, who was surnamed Barsabas, and Silas, chief men among the brethren. | Tunc placuit Apostolis, et senioribus cum omni Ecclesia, eligere viros ex eis, et mittere Antiochiam cum Paulo, et Barnaba, Iudam, qui cognominabatur Barsabas, et Silam viros primos in fratribus, | ||
| 23 Writing by their hands: The apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch, and in Syria and Cilicia, greeting. | scribentes per manus eorum. APOSTOLI et seniores fratres, his, qui sunt Antiochiæ, et Syriæ, et Ciliciæ fratribus ex Gentibus, salutem. | The brethren of the Gentiles. Hence we see, that the letter, with the decree of the Council, only regarded those converts, who had been Gentiles; neither are they forbidden to use the Jewish ceremonies, but a declaration is made, that they have no obligation to follow the said ceremonies and precepts, as it will appear by other places. Wi. | |
| 24 Forasmuch as we have heard, that some going out from us have troubled you with words, subverting your souls; to whom we gave no commandment: | Quoniam audivimus quia quidam ex nobis exeuntes turbaverunt vos verbis, evertentes animas vestras, quibus non mandavimus: | Some who went out from us, from Jerusalem, and pretended to speak our mind, and in our name, but we gave them no such commission. Wi. — A proper description of heretics, schismatics, and seditious preachers, who go out from their own superiors, and pretend to teach and preach without any mission, et quomodo prædicabunt nisi mittantur; how can they preach, unless they are sent? Rom. x. 15. | |
| 25 It hath seemed good to us, being assembled together, to choose out men, and to send them unto you, with our well beloved Barnabas and Paul: | placuit nobis collectis in unum, eligere viros, et mittere ad vos cum charissimis nostris Barnaba, et Paulo, | ||
| 26 Men that have given their lives for the name of our Lord Jesus Christ. | hominibus, qui tradiderunt animas suas pro nomine Domini nostri Iesu Christi. | ||
| 27 We have sent therefore Judas and Silas, who themselves also will, by word of mouth, tell you the same things. | Misimus ergo Iudam, et Silam, qui et ipsi vobis verbis referent eadem. | ||
| 28 For it hath seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things: | Visum est enim Spiritui sancto, et nobis nihil ultra imponere vobis oneris quam hæc necessaria: | It hath seemed good to the Holy Ghost, and to us. To us in these matters, wherein by the promises of Christ, we are directed by the Holy Ghost, the spirit of truth, &c. — Than these necessary things. Necessary at this juncture, and always, if we except that order of abstaining from blood, and things strangled, which was not a perpetual, unchangeable precept, but to last only for a time, as S. Chrys. observes. Wi. — This is the first general council held in the Church, and the model of all succeeding ones. In it the apostles, in a commanding and authoritative manner, laid down the law, which was to be the guide of the faithful, knowing they had a right to impose any regulations in the Church, and that they could not employ this authority but to good purposes, directed as they were by the unerring spirit of truth, which Christ had promised (Matt. xxviii. 20.) should remain with his Church for ever. Hence it would appear that we have no more ground refusing obedience to the voice of the Church at present, than at her first establishment: and that those who will not hear the Church now, speaking in her Councils, would with as little ceremony have opposed the apostles on this occasion, had they lived at the time. By what spirit of seduction has been introduced, and spread, to such an alarming extent, the opinion, that Christianity (the very leading feature of which is to hear and to obey) authorizes unrestricted liberty? Is then authority an unmeaning word? A. | |
| 29 That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which things keeping yourselves, you shall do well. Fare ye well. | ut abstineatis vos ab immolatis simulacrorum, et sanguine, et suffocato, et fornicatione, a quibus custodientes vos, bene agetis. Valete. | From blood, and from things strangled. The use of these things, though of their own nature indifferent, were here prohibited, to bring the Jews more easily to admit of the society of the Gentiles; and to exercise the latter in obedience. But this prohibition was but temporary, and has long since ceased to oblige; more especially in the western churches. Ch. — See note on v. 20. supra. | |
| 30 They therefore being dismissed, went down to Antioch; and gathering together the multitude, delivered the epistle. | Illi ergo dimissi, descendeunt Antiochiam: et congregata multitudine tradiderunt epistolam. | ||
| 31 Which when they had read, they rejoiced for the consolation. | Quam cum legissent, gavisi sunt super consolatione. | We may here briefly remark, that the controversy was finally adjusted by the decree of the Council. 2dly, That all, not only the Gentiles, but the abettors and masters of the former dissension, experienced great consolation in the promulgation of the decision, receiving it as the resolve not of mere mortal men, but of the Holy Ghost. It hath seemed good to the Holy Ghost and to us. | |
| 32 But Judas and Silas, being prophets also themselves, with many words comforted the brethren, and confirmed them. | Iudas autem, et Silas, et ipsi cum essent Prophetæ, verbo plurimo consolati sunt fratres, et confirmaverunt. | Judas and Silas, being prophets, that is, preachers, as the word prophet, is divers times taken. Wi. — Not only such were called prophets, as had the gift of predicting future events, but such moreover as had the gift of interpreting Scripture, and of speaking of the things of God. V. | |
| 33 And after they had spent some time there, they were let go with peace by the brethren, unto them that had sent them. | Facto autem ibi aliquanto tempore, dimissi sunt cum pace a fratribus ad eos, qui miserant illos. | ||
| 34 But it seemed good unto Silas to remain there; and Judas alone departed to Jerusalem. | Visum est autem Silæ ibi remanere: Iudas autem solus abiit Ierusalem. | ||
| 35 And Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord. | Paulus autem, et Barnabas demorabantur Antiochiæ docentes: et evangelizantes cum aliis pluribus verbum Domini. | ||
| 36 And after some days, Paul said to Barnabas: Let us return and visit our brethren in all the cities wherein we have preached the word of the Lord, to see how they do. | Post aliquot autem dies, dixit ad Barnabam Paulus: Revertentes visitemus fratres per universas civitates, in quibus prædicavimus verbum Domini, quomodo se habeant. | ||
| 37 And Barnabas would have taken with them John also, that was surnamed Mark; | Barnabas autem volebat secum assumere et Ioannem, qui cognominabatur Marcus. | ||
| 38 But Paul desired that he (as having departed from them out of Pamphylia, and not gone with them to the work) might not be received. | Paulus autem rogabat eum (ut qui discessisset ab eis de Pamphylia, et non isset cum eis in opus) non debere recipi. | ||
| 39 And there arose a dissension, so that they departed one from another; and Barnabas indeed taking Mark, sailed to Cyprus. | Facta est autem dissensio, ita ut discederent ab invicem, et Barnabas quidem assumpto Marco navigaret Cyprum. | There was a dissension, [2] or dispute, with reasoning, and arguing upon the matter. S. Paul represented to S. Barnabas, that he was not for having John Mark to be their companion, because he had before left them, but S. Barnabas was for having with them his kinsman Mark; and the dispute was such, that upon it S. Paul and Barnabas separated; which gave occasion to the preaching of the gospel in more places. See S. Chrys. hom. xxxiii. — The fault in this contention lay with S. Barnabas; ο Παυλος το δικαιον, ο Βαρναβας το φιλανθρωπον : Paul sought what was just; Barnabas what was pleasing to nature. The Greeks, moreover, remark, that this severity of Paul was of service in strengthening the too pliant character of Mark, and as such he is saluted by Paul. Col. iv. 10. They separated, as formerly Abraham and Lot, without prejudice to their friendship. Gen. xiii. 9. Mat. Polus synop. criticorum, fol. 4. p. 1528. | |
| 40 But Paul choosing Silas, departed, being delivered by the brethren to the grace of God. | Paulus vero electo Sila profectus est, traditus gratiæ Dei a fratribus. | ||
| 41 And he went through Syria and Cilicia, confirming the churches, commanding them to keep the precepts of the apostles and the ancients. | Perambulabat autem Syriam, et Ciliciam, confirmans Ecclesias: præcipiens custodire præcepta Apostolorum, et seniorum. |